Tag: Sahiyo

As Sahiyo’s U.S. operations and programs have grown, in 2018, we invited various individuals from a host of backgrounds and professions to join our inaugural U.S. Advisory Board. The advisory board provides strategic advice to the management of Sahiyo and ensures that we continue fulfilling our mission to empower communities to end Female Genital Cutting and create positive social change through dialogue, education, and collaboration based on community involvement.

This month, we are pleased to highlight Maryum Saifee, who has graciously agreed to serve as the Chair for our inaugural U.S. Advisory Board.

1) Can you tell us a bit about your background?

I was born and raised in Texas and the product of Indian immigrant parents. Like many South Asian-Americans, my parents were baffled when I strayed from the script (pursuing a medical degree to eventually take over my mom’s practice) and opted for an unpredictable career in public service. My first act of rebellion was joining the Peace Corps at nineteen. I worked in a small village just north of the Dead Sea in Jordan. In my two years there, I became interested in the impact of U.S. foreign policy in the Middle East. When I came home from Jordan, I served as an AmeriCorps volunteer working with South Asian survivors of domestic violence and educating school administrators in Seattle on the impact of post 9-11 anti-immigrant backlash. Just over ten years ago, I joined the U.S. foreign service where I spent more time in the Middle East serving in Cairo (during the 2011 Arab uprising), Baghdad, and most recently Lahore. I was also proud to serve as a policy advisor in the Secretary’s Office of Global Women’s Issues leading the U.S. government’s efforts to address and respond to gender-based violence (including bringing about an end to Female Genital Mutilation) globally.

2) When did you first get involved with Sahiyo and what opportunities have you been involved in?

I first became involved with Sahiyo when I worked in the Secretary’s Office of Religion and Global Affairs in 2015. I organized panel discussions at the United Nations during key moments (the Commission on the Status of Women and International Day of Zero Tolerance) as well as at large-scale civil society convenings like the Islamic Society of North America’s annual convening. Sahiyo was (and continues to be) a powerful force for social change. Prior to Sahiyo’s existence, FGM was framed as a faraway problem restricted to sub-Saharan Africa. However, over the last few years there is a greater understanding that FGM is global in scope and not only occurring in South and Southeast Asia but communities all over the world. I have been honored to serve as Sahiyo’s first advisory board chair and hope to help the organization continue making a strong impact.

3) How has your involvement impacted your life?

Sahiyo is a powerful platform pushing for long-term social change. Despite backlash and pushback, the organization continues its work and has given survivors like me the opportunity to forge bonds of solidarity with others fighting against FGM.

4) What pieces of wisdom would you share with new volunteers or community members who are interested in supporting Sahiyo?

I would say to try and stay upbeat even when there are challenges. Changing mindsets won’t happen overnight, but it will happen in time. My advice is to be patient and stay focused on the end goal. And in the meantime, make sure to practice self-care to avoid burnout.

I grew up in India, and when I moved to California a few years ago, I didn’t know anybody from the Bohra Jamaat (congregation). The Sahiyo ‘Thaal pe Charcha’ event came at a time in my life when I had been thinking a lot about sharing through storytelling. What a powerful tool it is to get people together and find ways to let go, heal and learn from our shared experiences. Sitting in a room full of Bohra women, sharing a meal in a thaal (a large circular steel dish), and exchanging laughs and a few cries too, I felt a strong sense of belonging. I soon learned that we all had very different upbringings outside of our Bohra lives, yet very similar experiences as women within the community.

My mother had her storytelling circle − her group of women friends who met once a month at each other’s homes, shared a meal together and talked about their lives. She always came back from those gatherings with a glow on her face, as if a heavy burden had been lifted off her shoulders. She felt safe within that group, and the group was built on trust, love, respect, and compassion for each other.

As one of the facilitators of the California Thaal pe Charcha event, I was hoping to create a similar space for all our participants. I knew it would be a challenge since this was the first time we were all meeting, and it takes time to build trust and friendship. But it was heartwarming to see everyone feel so comfortable right from the beginning. The rest of the afternoon was full of rich and insightful discussions about what it meant to grow up Bohra in California, the multiple lives and identities that a woman has to balance, what we value about the community, the pressures, daily challenges and barriers that women faced within the community.

Interactive activities throughout the afternoon allowed participants to share something unique about their lives, and think about what community and freedom meant to them. And just when we needed a break to take in a few deep breaths, and process everything that we had discussed, we were treated to a hot cup of ‘chai’ that warmed our hearts and minds!

We ended the afternoon with many questions, dreams, and hopes in our minds. And I think that is the magic of such gatherings. It pushes us outside our comfort zones but allows us a space to share, to feel important, to know that our voices, our thoughts, and perspectives are appreciated and heard, and most importantly, a reminder, that we are never alone.

I look forward to many more gatherings where we can learn and grow together.

I chose to tell this particular story about my experience with Female Genital Mutilation (FGM) because the story defines me, who I am, and shows what my culture/tradition branded me with. The story reflects the reality of what I went through and what I felt as a little girl. This is my other life that no one knows unless I share it with them. Sharing my story at the Sahiyo Stories workshop was a bit hard, but at the same time, it was a relief because I shared it with women who can relate to my hurt, women who have gone through painful and traumatic experiences as other FGM survivors. I felt comfortable and at ease with my sisters. I enjoyed the sisterhood, the courage, and passion that each of them embraced during the entire time. The storytelling process was smooth and very educative. I was able to revise my own story and put it in a way that I am confident will make a difference to our communities.

My advocacy on FGM is primarily focused on community education and the mental health of the survivors. As an activist, I believe that FGM will end when our communities are educated on the negative effects of FGM and find alternative ways of celebrating cultural practices without cutting girls’ genitalia. I am also aware that it is the right of each community to uphold their traditions and beliefs, but culture should not violate the rights of young girls in any way either. The mental health of survivors is a critical issue that needs to be looked into and addressed. Most of us are traumatized and still bear the pain of the cut even after so many years and it is necessary that survivors get healed in order for them to step up and talk about FGM in a way that can save other young girls who are at a risk.

My story is not very different from those of other survivors, but at the same time, I

Severina with Lena Khandwala at Sahiyo Stories Workshop

believe I am unique and so my story is unique because of the painful experience and feelings that I had during the cutting. My hope is that my story and the stories of my other sisters will change our communities. I am looking forward to working with various organizations and individuals to see that our girls are free from FGM across the world. I will basically do my activism work till the end of my days, and advocate for supporting the mental health of FGC survivors across the world.

Severina Lemachokoti is an anti-FGM campaigner, a human rights defender and a gender activist from the Samburu community in Northern Kenya. Severina graduated from Wichita State University, Kansas State with a Master’s Degree in Liberal Studies, with focus on Community Psychology, Sociology and Women Studies. She was the Cultural Ambassador- Kenya, at Wichita State University and participated in various activities that fostered diversity and inclusion. She worked as a graduate research assistant in the Criminal Justice department and also worked at the graduate office as a receptionist. Severina is a professionally trained teacher and holds a bachelor’s degree in counseling psychology and a higher diploma in psychological counseling. As one of the survivors of FGM, Severina uses her own experience to educate young girls from Kenya and her community to say “NO” to FGM and other harmful cultural practices. She has helped in changing the lives of young girls and women in her community through mentorship programs in schools and churches. Severina worked as a program officer for the ANTI-FGM Board, a government body under the ministry of gender to implement the ANTI-FGM act of 2011 and the 2010 constitution of Kenya to protect the rights of young girls in Kenya. Severina is a member of various organizations in Kenya and Africa that defend the rights of young girls and has spoken in various conferences including the UN on the rights of young indigenous girls and women.

I had been hearing about Thaal pe Charcha (TPC), an event organized by Sahiyo, on a regular basis in Bombay India and it seemed like a very interesting concept to me. I felt inspired to host one at my home and bring together New York Bohra women for such an event. I reached out to few friends and acquaintances who I thought would be interested in being a part of this inaugural Thaal Pe Charcha event in the United States, and who would feel comfortable opening up about their daily lives.

Alifya Sulemanji alongside Sahiyo cofounder Mariya Taher at the inaugural TPC event in New York

One aspect about TPC that I found very vital is that the event is about creating a safe space where people can speak openly without fear of reprisal for their beliefs. I assured the women who attended that the TPC at my house would be a safe environment where we could speak openly about issues like Khatna (Female Genital Cutting), Iddat, and other topics that can negatively impact women in our community.

We all also agreed that there were some very good things about the Bohra community that we all appreciated, such as the feeling of community, the food, and the mannerisms also known as ‘Adab’ in Gujarati and ‘Tehzeeb’ in Urdu that helps guide our lives, such as food and eating etiquette, how we dress, how to be respectful, how to keep your house, cleanliness, and how you treat others. Yet, even with Adab, there certainly is a wide range of thought amongst the Bohra community regarding how strict certain rules and cultural activities must be, which at times can be oppressive as well.

After hosting this first TPC, a personal hope of mine is that the women and I will form strong relationships and trust with one another so together we can take action to change the parts in our community we find harmful.

I hope we will continue to organize more events like these in the future and form a supportive group of friends who will stand by one another.

Are you interested in hosting a Sahiyo Thaal Pe Charcha event in your own city or town in the U.S.? If yes, get in touch with Sahiyo at info@sahiyo.com”

Female Genital Cutting/Mutilation in the Bohra community is not black and white, just like how survivors and non-survivors’ stories are not black and white. This idea resonated the most with me during the Sahiyo Stories workshop held in Berkeley, California at the beginning of May. Sahiyo Stories allowed me to explore the complexities of FGM/C and see the strength of the women who advocate to end the practice worldwide.

As the workshop’s logistics coordinator and a Bay Area native, I was heavily involved in turning this project from a seed of an idea to a fully-formed weekend workshop. I watched the workshop take unexpected turns and grow into something much larger than what was originally planned.

The workshop included women from different backgrounds and communities. We had varying ages, ethnicities, and cultures, yet our common experiences and passions bound us together.

I remember fighting back tears as we shared a space around a table and told our stories.

Maria Akhter with Zehra Patwa at Sahiyo Stories Workshop

For those ten minutes, we were allowed to feel vulnerable, insecure, afraid and seek advice, support, and shared empathy from others.

I have not undergone khatna, and I was the only one in the group who had not. My digital story touches on how I sometimes feel like an outcast around Bohra women, regardless of whether or not I know they have undergone khatna. In the Bohra community, so many practices and customs are normalized on a large scale that you are left wondering if you are different for something that has or has not happened to you.

More importantly, in my story, I touched on my mother’s empowering decision not to have me undergo khatna. The decision wasn’t formed alone. My mother, grandmother, aunts, and uncles were all instrumental players in choosing to spare our family’s daughters from a harmful tradition. My video explores the newfound gratitude I began to feel for something I did not know I needed to be grateful for.

By the end of the workshop, I realized that khatna, advocacy, traditions, women and human rights are not all black and white. Instead, they are layered and multi-dimensional, thus making these matters far more intricate than just taking a stand one way or another. My experience is not black or white either, and the Sahiyo Stories workshop was the most empowering avenue for me to explore that gray area.

Maria Akhterjoined Sahiyo as an activist last year after becoming more aware of the activist community working to end FGC. She hopes to use her narrative to spread awareness about families and individuals choosing to stand against FGM. Maria has used her skills of blog-writing and communication to create communication material for Sahiyo and create positive social change. She currently works as an associate publicist for a publishing company in Berkeley. As a Bay Area native, she enjoys spending her free time hiking and exploring the Bay, trying global cuisines, and traveling.

I chose to tell my story of FGM because I am aware that being silenced is a universal issue for those who have experienced it. When I read my story the first day at the StoryCenter, I was surprised that my voice cracked with emotion. Our sisterhood developed quickly from the strength of shared history in spite of differing cultures, and I felt so privileged to be included. The world needs to hear all our voices in order for this female injustice to end.

The storytelling process was beautifully orchestrated and we were guided to compose our messages for the greatest impact. All apprehension regarding telling my story dissipated. Before my story became public knowledge, my advocacy was focused on developing and distributing brochures in collaboration with my Somali friend Filsan Ali. Pregnant infibulated Somali women give this bilingual brochure to their physicians and midwives to plan safe labor and delivery and prevent unnecessary C-Sections.

Renee Bergstrom at Sahiyo Stories Workshop

In 2016, the time was right to share my story because so many young women were standing up to their political, cultural and religious leaders, matriarchs, and patriarchs. Instead of being seen as a Western woman imposing my beliefs on another culture, I am supporting their efforts. Recently, other white Christian women from North America have contacted me with their FGM stories, thus my current advocacy plans involve listening, but also connecting these women with resources and opportunities to share their stories.

Renee Bergstrom, EdD, is an educator who advocates for relationship-centered medical care. She and her husband, Gene, have been married 53 years. They have three children, ten grandchildren and one great-grandson. They live in a dynamic art town in Midwest America where they are very involved in the community. Renee loves to read, watercolor paint, weave, garden and bike. She has been an advocate for women’s justice throughout her life.

Female genital cutting (FGC) sounds like a distant and antiquated practice, especially to those living in the US. Americans think FGC happens in remote African villages or in times of yore, but not locally and not now. Unfortunately, this is simply untrue. Sahiyo is an organization dedicated to opening up the conversation around modern FGC practices. Their 3-day workshop, Sahiyo Stories, invited women to break the silence around FGC by transforming each woman’s personal FGC story into a short film. These are my experiences attending Sahiyo Stories…

Unlike many of the other attendees, I am new to the sphere of activism. Although I’m just beginning to speak out against female genital cutting (FGC), Sahiyo Stories was a transformative point in my activism journey because it helped me refine my voice and allowed me to work among some of the trailblazers of FGC activism whose work is genuinely driving social change. From Severina Lem who has traveled the world working to unravel tradition-based cutting practices, to Renee Bergstrom who has created invaluable resources for victims of FGC to get proper medical care, and to Mariya Taher who co-founded Sahiyo with the goal of dismantling the practice through storytelling, every woman I met amazed me with their confidence and drive.

Though these accomplished women came from all places and all walks of life, our connection to one another was sparked almost immediately. Because we had to open our hearts to discuss such a personal subject matter, we all had to let our guard down by design. All of us carried trauma that few other people could relate to; it was refreshing to finally be in a room where everyone genuinely understood the pains we’d all experienced. From strangers to sisters, the respect and love in the workspace was tangible.

While preparing for Sahiyo Stories, I read up on what information was already available on FGC. Sahiyo partnered with a healthcare research firm to identify the biggest challenges facing activists speaking out against female genital cutting (FGC). Reading through the report, I was surprised how closely my journey to activism perfectly aligned with the “standard” journey for most activists. On one hand, I felt validated that I was not alone on my path and that there were others whose struggles were harmonic to mine. However, my story also felt less special. The goal of Sahiyo Stories was supposed to present unique experiences with FGC, but if I am a “cookie cutter” activist, what did I have to say that hadn’t been said? Even though I was not very confident in what my story brought to the table, I decided to share my first “a-ha” moment about FGC; the time when I realized that I had been cut.

Salma and other participants during Sahiyo Stories Workshop

Despite entering the workshop with some insecurity, the process of putting my story onto paper, editing the script and illustrating the words was cathartic. In order to translate my thoughts into a digital story, I had to boil my experience down to its core and dissect why this story matters to me. It was a process that involved deep reflection. As my story started to come alive, my confidence grew with it. One of the most beautiful moments for me was when speaking with Orchid, a Sahiyo Stories facilitator who believed that, “everyone has the best voice for their own story”. Both Orchid and Amy, the two StoryCenter staff members, had an incredible talent for pulling out the real meaning from a story and empowering us through the process. Even though the subject was heavy, talking through my story with them made my heart feel light.

Though the process of creating digital stories was helpful, the highlight of Sahiyo Stories was the screening of the completed products. We sat together, laughed together, and cried together as we watched the digital stories for the first time. The room was a stirring pot of emotions. As we watched each person speak their truth, we felt their emotions and their pain. Their words resonated with us, not only because we could all relate to FGC, but because the struggles were tied to themes that all humans experience: isolation, grief, family, tradition, and healing. The power of what we had created was instantly recognizable. Being a survivor of FGC is a multi-faceted experience. It affects so much more than just anatomy. Even though all of these stories are tied together by the common thread of FGC, they capture so many different components that no story is alike. Personally, when my story was screened, I felt a rush; it was proof that my voice is unique. It was validation that I, along with every person who has a desire to speak out, has something valuable to offer by sharing their voice.

Overall, Sahiyo Stories served as the catalyst in my personal journey down the road of activism and I’m excited to see what comes next…

Salma Qamruddin works as a scientist based out of Chicago and is new to the world of activism. She works at calling attention to current FGC activist efforts through digital platforms and serves as the current Social Media Intern for Sahiyo. She hopes that Sahiyo Stories can be a tool that takes us one step closer to an open and honest conversation about the prevalence of cutting in this day and age.

(This article is Part 4 of a seven-part series on trauma related to Female Genital Cutting. To read the complete series, click here. These articles should NOT be used in lieu of seeking professional mental health and counseling services when needed.)

By Joanna Vergoth, LCSW, NCPsyA

When discussing psychosexual functioning following FGC, it is critical to acknowledge and recognize that many women who have undergone FGC will not experience sexual health problems. It is also important to note that many women with intact genitals do experience sexual difficulties. Female sexuality is a complex integration of biological, physiological, psychological, sociocultural and interpersonal factors that contribute to a combined experience of physical, emotional and relational satisfaction.

Nevertheless, symptoms of Post Traumatic Stress Disorder (PTSD) can interfere across the continuum of sexual behavior affecting desire, arousal, physical and/or psychological pleasure. The amygdala is the organ in the brain that alerts us to possible danger and responds to the danger by triggering the fear response along with the release of the stress hormones. A state of negative hyperarousal persists for those who have been re-triggered by some person, place or memory associated to the original trauma while suffering from PTSD (see The Body and The Brain).

For some women affected by Female Genital Cutting (FGC), re-traumatizing triggers can be their initial (and ongoing) sexual experiences. Not only can the physical position (identical to that required for FGC) induce a flashback, but the already traumatized genital area can feel repeatedly violated with sexual activity, gynecological exams—or childbirth itself. [Note. in Sahiyo’s Exploratory Student on FGC in the Bohra community, 108 women reported that their FGC (khatna) had adversely affected their sex life – See Graph on the right] When these flashbacks occur the brain’s fear circuitry takes over and the hippocampus can no longer communicate effectively with the amygdala to allay its fears. This condition often leaves those affected feeling emotionally charged with generalized fear(s) that persist even after the traumatic event has passed. (See also ‘The Clitoral Hood – A Contested Site’)

There are 3 primary psycho-sexual complications commonly associated with FGC:

painful intercourse (may be due to narrowing of vaginal canal; or excessive scarring, or clitoral neuromas, or infibulation or chronic infection);

difficulties reaching orgasm;

and, absence or reduction of sexual desire.

Sexual difficulties can occur because for FGC survivors, positive sexual arousal mimics the physiological experience of fear. Once these hormonal and neuroanatomical associations have been forged through the intense experience of trauma and the associated PTSD symptoms, it can be difficult to uncouple them. In these instances, arousal frequently signals impending threat rather than pleasure. Thus, the biology of PTSD primes an individual to associate arousal with trauma and this impairs the ability to contain the fear response—which in turn impedes sexual functioning and intimacy.

Due to repeated pain during sexual activity, women may develop anxiety responses to sex that restrict arousal and increase frustration—all of which can contribute to vaginal dryness, muscular spasm, painful intercourse and/or orgasmic failure. Women may actively avoid sexual activity to minimize feelings of physical arousal or vulnerability that could trigger flashbacks or intrusive memories. Others have reported that merely the fear of potential pain during intercourse and the frustration around delayed sexual arousal contributes to the lack of sexual desire. Recurring pain triggers memories adversely affected by the cutting. Chronic pain and distasteful memories reinforce each other and create a situation of mutual maintenance.

Emotional and/or physical pain during intercourse diminishes the enjoyment of both the woman and her partner. Complications such as these can contribute to feelings of worthlessness, inhibit social functioning and increase isolation. In fact, many women have expressed feelings of shame over being different and ‘less than’. Some may experience their circumcised genitals, now deemed ‘different’, as shaming. Others may feel responsible for the relationship distress that results and carry a burden of guilt for being unavailable to “provide” sex. They may perceive their anxiety and difficulty about permitting penetration as something they must overcome.

The psychological issues for younger women who have undergone FGC and are living in Westernized societies may be especially complex. These women (and their partners) are subjected to different discourses of sexuality that centralize erotic pleasure and frame orgasm as the endpoint of sex for women and men. Some women may struggle with what are deemed irretrievable losses. Feelings of aversion may extend beyond sex to physical closeness or even intimate relationships in general. In other situations, a woman may feel inferior to other women or less entitled to positive relationships, so that she may engage in an unsatisfactory or even damaging relationship which could further diminish her self-esteem. Another underlying belief behind FGC is that women’s genitals are impure, dirty or ugly if uncut. As a result of this perception, the female body is viewed as flawed—forcing women to modify their physical appearance to fit standards far removed from health, well-being and gender-equality objectives.

Unfortunately, the very nature of this subject often doesn’t allow for much insight, since FGC has always been shrouded in secrecy. Women may be reluctant to disclose because of the fear of being judged, since FGM/C is perceived by outsiders to be illegal, and abnormal. The belief that sexual matters are to be kept private also makes FGC-affected women inclined to keep quiet about their symptoms and suffer in silence or attribute their pain to other sources. However, healing from the trauma through talk therapy as well as open discussions about strategies for obtaining sexual pleasure after FGC can be critical for women to regain control of their sexual identity.

Joanna is a psychotherapist in private practice specializing in trauma. Throughout the past 15 years she has become a committed activist in the cause of FGC, first as Coordinator of the Midwest Network on Female Genital Cutting, and most recently with the creation of forma, a charity organization dedicated to providing comprehensive, culturally-sensitive clinical services to women affected by FGC, and also offering psychoeducational outreach, advocacy and awareness training to hospitals, social service agencies, universities and the community at large.

Priya is a 22-year-old clinical psychology student at Tata Institute of Social Sciences – Mumbai. She is passionate about mental health, photography and writing. She is currently conducting a research on the individual experience of Khatna and its effects. Read her other articles in this series – Khatna Research in Mumbai.

As human beings we are trained to react immediately, lessen the magnitude of pain when injured, manage our emotions when overwhelmed. We always initiate a response, however not all actions can be immediately responded to, especially when they are extremely distressing or traumatic. Often they are hidden away by our minds to prevent any major upheaval for us. However, even when hidden, they tend to seep through the cracks, leading to subtle effects such as difficulty falling asleep, distrustfulness, self doubt, among others. But sometimes, a small object, event or even a word can widen the crack, leading to a dam of emotions running out. This process is called re-traumatization. Perhaps the best description of the same would be an object, event or situation which leads to re-experiencing the emotions and physical symptoms that are associated with the initial episode of trauma.

It is essential to acknowledge that all individuals give a similar physical response to trauma, but the psychological response is never the same. For example, we are biologically programmed to give a physical response to pain, such as crying when injured. However, we are culturally conditioned to suppress the psychological pain caused by the injury, which is essentially the case with women who have undergone FGC/Khatna. Although the pain is suppressed, it cannot be avoided because it begins to manifest indirectly. For example, one of the participants, I interviewed for my research reported that although she does not remember anything from the day of her Khatna, she has been terrified of blades ever since then. This is a clear example of unaddressed psychological distress. Thus, irrespective of whether the response to trauma is immediate, delayed, drastic or subtle, all individuals must gain access to resources for assistance.

Therefore, while delving into a topic such as Khatna, which is emotionally charged and traumatic, it is the researcher’s responsibility to ensure that the effect of re-traumatization is minimized. As cliché as it sounds, listening is perhaps the best therapeutic tool to minimize re-traumatization. Case studies have shown that when victims of trauma are unheard they are more likely to indulge in self-destructive behaviour. Besides listening, providing an open and safe environment, choices, lists of resources and being available post the interview are also known to help. However, it is essential that a sense of independence be encouraged. Therefore survivors must be trained to look out for signs on their own and have a some set of immediate resources be available for themselves.

Some of the signs to look out for:

Sudden and recurring thoughts of an unpleasant event, that may be difficult to control.

Change in sleeping habits: an increase or decrease in the need for sleep, as compared to before the interview with the researcher.

Change in eating habits: an increase or decrease in appetite as compared to before the interview with the researcher.

Difficulty paying attention to an activity at hand, inability to remember information.

Easily irritated.

Not interested in participating in activities which were earlier enjoyable.

Frequent crying spells.

Using negative statements (“I am bad”) while addressing oneself.

Having extremely negative view of the world (“everyone in the world is bad”).

Regular thoughts of death or harming oneself.

Distrust and suspiciousness of those around oneself.

Sense of powerlessness

Increased feeling of fear

Things to do:

Seek out a trusted confidante and talk to them, it will allow you an emotional release as well as provide the support to overcome the current distress you feel.

Arrange your day in a way that allows for at least 1 or 2 activities, such as painting or dancing among others, which give you positive emotions such as happiness. These activities could last from anywhere between 30 minutes to an hour, preferably not consecutively organised.

Seek out support in organizations – research has shown that women who choose to speak out about their trauma by joining organizations working against the trauma that they survived are more adept with dealing with their emotions as they are able to gather wider support of individuals with similar experiences.

Perform physical activity which would allow your body to release positive hormones which would assist in overcoming some of the negative emotions you may currently feel.

Progressive Muscle Relaxation:

Progressive muscle relaxation is a two-step process in which you systematically tense and relax different muscle groups in the body. With regular practice, it gives you an intimate familiarity with what tension—as well as complete relaxation—feels like in different parts of the body. This can help you to you react to the first signs of the muscular tension that accompanies stress. And as your body relaxes, so will your mind.

Steps involved:

Start at your feet and work your way up to your face, trying to only tense those muscles intended.

Loosen clothing, take off your shoes, and get comfortable.

Take a few minutes to breathe in and out in slow, deep breaths.

When you’re ready, shift your attention to your right foot. Take a moment to focus on the way it feels.

Slowly tense the muscles in your right foot, squeezing as tightly as you can. Hold for a count of 10.

Relax your foot. Focus on the tension flowing away and how your foot feels as it becomes limp and loose.

Stay in this relaxed state for a moment, breathing deeply and slowly.

Shift your attention to your left foot. Follow the same sequence of muscle tension and release.

Move slowly up through your body, contracting and relaxing the different muscle groups.

It may take some practice at first, but try not to tense muscles other than those intended.

6. Mindfulness Meditation:

Rather than worrying about the future or dwelling on the past, mindfulness meditation switches the focus to what’s happening right now, enabling you to be fully engaged in the present moment and thereby reduce our anxiety.

Steps involved:

Sit on a straight-backed chair or cross-legged on the floor.

Focus on an aspect of your breathing, such as the sensation of air flowing into your nostrils and out of your mouth, or your belly rising and falling.

Once you’ve narrowed your concentration in this way, begin to widen your focus. Become aware of sounds, sensations, and thoughts.

Embrace and consider each thought or sensation without judging it good or bad. If your mind starts to race, return your focus to your breathing. Then expand your awareness again.

In the recent years Sahiyo has come across many dissenting views while engaging with followers on the internet on the topic of ending Female Genital Cutting. The dissenting views have come in the form of tweets, comments, emails, people personally dissuading us from our work, and more. And every time someone has tried to tell us that Female Genital Cutting is beneficial for the woman, we have tried to present a reasoned argument against it.

It is our mission to create a counter-narrative on Female Genital Cutting in the communities practicing it, through dialogue and education.

That said, we recently observed a phenomenon of ‘organized trolling’, a spate of attacks online. A few days ago, Sahiyo’s Facebook page was attacked with negative reviews from different people. It happened in a quick span of a few minutes and oddly enough every review had almost the same things to say.

The trolls gave Sahiyo one-star ratings and called us a ‘sham organization’. In some reviews, co-founders were named individually and discredited for bringing shame to the community. Furthermore, these reviews stated that Sahiyo co-founders are creating a fake narrative against Female Genital Cutting prevalent in the community for their personal gains. This kind of behaviour qualifies as online harassment, because it is an intentional attempt to attack and discredit a group and its individual members in manner that is not civil.

In 2015, Sahiyo conducted an anonymous survey with 385 respondents out of which 81% people responded that they didn’t want the practice to continue. Since its inception, the number of people supporting Sahiyo’s mission has increased manifold, as men and women from the community have come out against the practice.

Yet there is a significant number of people who fear openly coming out with their views against the practice. Online harassment through organised trolling is one among the many reason why people fear voicing their opinions publicly.

Through Sahiyo, we want to create a safe space where opinions on the practice could be heard and tolerated, not trolled and shunned. By attacking online and publicly shaming, the pro-khatna supporters have displayed their intolerance against any view that counters or challenges the practice.

FGC is illegal in many parts of the world including United States and Australia, where people from the Bohra community have faced legal action for practising Female Genital Cutting. Furthermore, the jamaats (congregations) in US, UK and Australia came up with notices asking members not to practice FGC because it is against the law of land.

Yet pro-khatna supporters continue to defend the practice, and in doing so, some of them resort to trolling or online harassment through foul language and personal attacks of those why they disagree with. While claiming that they have personally not had negative experiences with FGC, they attack, discredit and dismiss the personal experiences of others who have had negative experiences with FGC and have taken the courage to share their stories.

While we disagree with pro-khatna rhetoric which has been passed down since generations within the community, we — and the FGC survivors who share their stories with us — want to create room to have a dialogue and debate around it without being personally attacked.

Many women who have undergone FGC already have a challenging time talking about their experience openly. There is a fear and shame associated with sharing their stories — shame that it happened to them and perhaps feelings of not wanting to be viewed as victims. There is also a very real fear of backlash and of not being believed, and online trolling validates these fears. Trolling makes it more difficult and dangerous for people to come forward, and for community members to feel supported because of something they feel.

Furthermore, it is only a clear exhibition of intolerance prevalent in the community, which quells voices of the people who don’t agree with their mandate.

Sahiyo strongly condemns online trolling of those who have voiced their views against the practice. Online harassment or trolling leaves no room for debate or dialogue.